Questions and Answers
Question. How may we know definitely that we are sanctified?
Answer. We may know it by knowing that we have met all the conditions.
This grace is obtained upon the conditions of consecration and faith.
When we are sure that we have measured up to a true Bible consecration,
we will have no difficulty in knowing that we are sanctified. The depth
of meaning of this consecration does not necessarily need to be fully
comprehended by the seeker, as we enter into this covenant, but there is
a yielding up of ourself and entire all, to the known and unknown will
of God, to an extent that covers everything. God knows when we have
reached and passed this point, and it will not be long before the Holy
Spirit will definitely witness to us that the consecration is complete,
and the covenant ratified by this glorious indwelling consciousness.
This consecration may be illustrated by the contract and union of holy
matrimony. When the bride and groom enter into the covenant according to
God's word, they have little knowledge of the obligations they are
taking upon themselves. They know nothing of the detailed realities of
life; its joys and sorrows, hardships and trials that are before them;
but they know that they dearly love each other, and have not the
slightest fear in yielding themselves to each other completely and
exclusively, so long as they both shall live. They enter into this
covenant with all good confidence that the object of their love will not
require anything hard or impossible, and as the future realities of life
unfold and one by one they meet the many responsibilities that the
covenant implies, they find that their love is equal to the
responsibility, and as long as they continue to love each other they
will never have the slightest disposition to break that marriage
covenant.
So the heart which makes the consecration for sanctification will not
comprehend the great scope of its meaning at the time of entering into
this covenant, but if we love Jesus as we should we will not fear what
he may require of us in the details of his will in the future. We are
already enraptured with his love. He has proved himself to be a loving
and faithful Redeemer in dying for us, and now as we see he requires us
to yield ourselves even to death for him, we can confidently enter into
the conditions of this covenant with the assurance that he will demand
nothing of us beyond the power of the love to fulfill.
Yes, we will know definitely when our consecration is complete, and then
we will have no trouble to believe in the promises for the cleansing. As
Bible repentance is the believing ground for justification, so Bible
consecration is the believing ground for sanctification.
Ques. How may we keep sanctified?
Ans. By abiding in the conditions by which we obtained the experience.
As long as our consecration remains intact, and our faith remains firm
in the promises, we are sanctified, no matter what the assertions of our
feelings may be. To cease believing will forfeit our experience. To
cease obeying in any respect will produce the same effect; but "if we
walk in the light as he is in the light, we have fellowship one with
another; and the blood of Jesus Christ his Son cleanseth us from all
sin."
Ques. If Jesus was not sanctified until his death, how can we be?
Ans. Jesus was sanctified before his death. He testifies to it in John
10:36. There is a sense in which he was sanctified by his death; that
is, he became a perfect redeemer by his death. He set himself apart for
this specific purpose. This is the meaning of the saying of Jesus in
John 17:19--"And for their sakes I sanctify myself, that they also might
be sanctified through the truth." Another scripture, Heb. 5:9 has the
same meaning. "And being made perfect, he became the author of eternal
salvation unto all them that obey him." In the use of the terms
"sanctify" and "perfect" we could by no means infer that Jesus was not
pure and holy before his suffering on the cross. He became a perfect
Saviour by his death and through suffering. It is absurd and casts a
reflection upon the redemption plan, to say that Jesus was not holy
until resurrection. In this sense only was he made "perfect" by his
death. As to his people being holy and sanctified in this life, we have
the whole word of God in favor of such a life. Thank God, it is his will
that we should live "in holiness and righteousness before him all the
days of our life." It does require a death on our part to obtain this
glorious grace. In this respect we must die to get it. Jesus died to
purchase it for us. We must die to receive it--not a literal death, but
a death to sin and the world. The river of Jordan truly signifies a
death, but we can cross over it and remain in this mortal life. The land
of Canaan is the land of holiness, which all of God's people can enter
into and possess in this life.
Ques. Does not the Bible say, "If we say that we have no sin we deceive
ourselves and the truth is not in us"?
Ans. Yes, but this does not teach us that we cannot be free from sin. If
we were to take this verse by itself without its context we might have a
scripture contradictory to the word of God, but if we read the seventh
and ninth verses with the eighth verse of 1 John 1, we see plainly by
these three verses connected that we can be cleansed from all sin and
unrighteousness. This verse implies that if any one who has not been
cleansed from sin should say he has no sin to be cleansed from, he
deceives himself.
Ques. Do we not grow into sanctification and therefore reach it
gradually?
Ans. No; this would be contrary to the plan of redemption. We do not
grow =into= any of the graces. We are commanded to grow IN grace. The
grace of pardon and justification is imparted by the Holy Spirit. We can
grow in this grace and in the knowledge of our Lord and Saviour which,
if we do, will soon bring us to the knowledge of our need of purity and
sanctification, and we will see that this is a grace which is intended
for us. We gladly comply with the conditions for the same, and enter
into it by faith. God now performs the work in our hearts by the power
of his Holy Spirit. We cannot do it ourselves, only in the sense that we
meet the required conditions. It is impossible for us to grow into
purity. This is beyond our individual power; it requires the power of
God. We purify ourselves by making the separation of everything
outwardly; God then purifies our hearts by an instantaneous work of
grace. This grace by no means implies a maturity in growth. It only
brings us into a position where we can the more rapidly grow up in
spiritual things.
Ques. Why do we not get it all when we are justified?
Ans. Because the conditions for the two graces are not the same. The
penitent sinner cannot, in his sinful condition, meet the requirements
for sanctification, and God does not mean that he should. All that the
sinner can possibly do is to repent. When he has fully repented, then he
can believe on the Lord Jesus Christ and receive his pardon. This is
justification. He is justified from all his sins through true repentance
and faith. Those are the Scriptural conditions for justification, but
the conditions for sanctification are consecration and faith. Repentance
and consecration are vastly different. The first means to give up all
sinful things, with a godly sorrow for all sins committed, and a solemn
determination that by the grace of God all sinning shall forever cease.
The second means to yield up to God all our good things, every sacred
treasure of our heart and affections, with our body and every ransomed
power, as a living sacrifice. The first is God's requirement of every
sinner. The second is his requirement of every justified believer. The
first is all that the guilty sinner can possibly comprehend. The second
is that which only the justified believer can comprehend. Therefore it
is utterly impossible for us to get sanctified at the time of our
justification. The two are distinct and separate works of grace,
obtained upon distinct and separate conditions.
Some people have vainly believed, and some vainly teach, that there is
but one work of grace; but such a doctrine is contrary to the word of
God, the conditions of the plan of redemption, and the glorious
testimonies of thousands of saints who have lived in the past and those
who are living witnesses today. It is perfectly natural and logical to
every honest and willing child of God who is not yet sanctified to soon
believe that there is a second work of grace. Perhaps it will take a few
months for some to find out their need, but it is only a question of
time till every one will find an inward longing for something more, to
satisfy the inward condition of the heart. To prove this statement let
us listen to the testimonies of those who are simply justified and have
had no teaching on sanctification, whether their Christian life be one
of years or but a few months. Everyone who stands in this justified
relation with God gives expression in some respects according to the
following: "I thank God for salvation and am not sorry that I ever gave
my heart to God, but I do feel the need of a deeper work of grace."
Another will say, "Pray for me that I may have a clean heart." Another
will request prayer for perfect love; another will confess to having
been overcome by sin, and having made some crooked paths, and feels
sorry and wants to get nearer to God and get a better experience.
Now we cannot doubt the sincerity of these hearts, neither their
experience. Their experiences are those of honest, willing children of
God who are anxious to do the whole will of God. Such expressions would
not be given by professors who are void of salvation. The fact is, the
experiences of these hearts teach them the need of the second grace, and
unless they should be deceived by some false doctrines, they would keep
on with such testimonies until they should obtain that perfect love, or
a clean heart, or a deeper work of grace.
Do they not testify that the first work of grace is not deep enough?
They are glad for the first work, but they want something deeper. They
are glad that grace has found their heart, but they want a clean
heart--one that is free from those conscious uprisings of evil which, if
unrestrained, would bring them into condemnation and guilt, and perhaps
have already overcome them and produced such an effect in their lives.
They are glad for the sweet love of God that has found its way into
their hearts, but they long for perfect love. They are conscious of some
obstacles which hinder that love from being perfect, and yet they do not
understand just how those obstacles can be removed. Someone may tell
them that they have all they can get from God and to ask for more would
be presumption, and yet their souls cry out for that which is natural in
the grace of God, and how ready they are, when they hear sanctification
taught, to meet the conditions and enter into the rest for their
souls--this perfect love, this deeper work of grace, and this experience
of a clean heart, and this baptism with the Holy Ghost.
Now let us listen to their testimonies. What do we hear? Ah, we hear
them praising God for this they were so longing for. One will praise God
for a clean heart; another will say he has found the perfect love;
another will testify to the baptism of the Holy Ghost. Others will thank
God for sanctification, and others will call it this sweet soul-rest,
etc., which all mean the same blessed experience of sanctification. Now
if we ask them if they believe in a second work of grace, what will they
answer us? Ah, there is no question about it. They have it in their
hearts, and they are spoiled for any argument upon the subject.
So it is with all God's people who have met the definite conditions for
sanctification and have come into this precious grace. We know it is a
second work.
Ques. How can one keep free from evil thoughts?
Ans. The pure heart and mind do not entertain an evil thought. As soon
as such thoughts are presented they are banished. In 2 Cor. 10:5 we read
how such things are dealt with. "Casting down imaginations, and every
high thing that exalteth itself against the knowledge of God, and
bringing into captivity every thought to the obedience of Christ." An
evil thought thus captivated does not enter into the heart and therefore
does not become a sin to us. The apostle James says, "When lust hath
conceived, it bringeth forth sin." The evil thought must first enter
into the heart and be conceived into a desire before it becomes sin.
This world is full of sin and iniquity on every hand. We may hear
profanity as we pass along the street, or we may see iniquity before our
eyes daily as we come in contact with the world, we may pick up a
secular paper and read of murder and theft, and thus these evil thoughts
may enter into our minds, but they do not conceive or take root in our
hearts. They are brought into captivity and banished from us. If when
reading or hearing of a murder or theft, someone should see an
opportunity to commit a similar deed and resolve in his heart that he
would do so at his first opportunity, that person would have conceived
the thought in his heart, and in the sight of God he would be a murderer
or a thief, even though he never had the opportunity to carry out the
design. The heart that is purified by the cleansing blood of Christ and
momently kept in the efficacy of that blood, is the sacred
dwelling-place of the Holy Spirit, who has the full and exclusive
control of the heart.
As long as our will is kept in line with the will of God the Holy Spirit
will abide. The word of God says, "Greater is he that is in you than he
that is in the world," and, "No man can enter into a strong man's house
and spoil his goods, except he will first bind the strong man." The
strong man--the Holy Spirit--is in his own house, and it is impossible
for sin to enter in unless we by our own will consent to it. The word of
God speaks of the Holy Spirit as the seal. This thought is practically
illustrated by the common use of a seal in canning fruit. We may be ever
so careful with fruit in getting it properly prepared for the can, but
if we set it away without the seal, it will not be long until the fruit
is spoiled. It requires the seal to keep the fruit from spoiling. There
is something in the air which, if not excluded, will spoil the fruit.
The use of the seal is to exclude the air.
So it is with our heart. Justification inducts us into Christ;
sanctification purifies our hearts and seals us in him; now when sin
would come in contact with our hearts and defile it, there is something
there, the Holy Spirit, the seal, which keeps sin from entering in. "If
we walk in the light, as he is in the light, we have fellowship one with
another and the blood of Jesus Christ his Son cleanseth us from all
sin."--1 John 1:7. Notice the word "cleanseth." It is in the present
tense. By our walking in the light, which signifies our perfect
obedience continually to all the known will of God, our heart is kept in
line with God's will and hence under the provisions of his grace--the
sin-cleansing blood of Jesus. Thus the perpetual cleansing keeps our
heart pure. By the inwrought work of sanctification we =obtain= this
purity, and by our obedience to God, walking in the light, we =retain=
it.
In this blessed grace, no evil thought can enter our heart unless by our
consent. We have willed it so that we forsake all sin and turn to God;
thus his grace of justification has found its way into our heart. Then
by a definite consecration we willed it so that the cleansing blood of
Jesus should purify our heart from inborn depravity, and his grace of
sanctification has found its way within, and has brought the glorious
heavenly guest, the Holy Spirit, there to abide. Now as we continue to
walk in this light we are kept from sin. By our will we either open or
close our heart toward God. The will is the entrance and door. The grace
of God is free, and more abundant than the sunshine that lights and
warms this earth. All of this sunshine may be kept out of the room if we
will to have it so. We can darken the windows and doors, and keep every
ray of light out, or we can have abundant sunshine if we will, by simply
removing the obstacles. So it is with the illimitable grace of God. If
we open up wide the door of our heart--our will--and keep it open
continually, the grace will flow in and keep out everything that is not
like heaven. "For God, who commanded the light to shine out of darkness,
hath shined in our hearts, to give the light of the knowledge of the
glory of God in the face of Jesus Christ. But we have this treasure in
earthen vessels, that the excellency of the power may be of God, and not
of us."--2 Cor. 4:6, 7.
If we close the door of our heart toward God, it will be opening it
toward sin, and the result will be darkness. Depravity will at once have
entered in, and then as every evil thought comes into the mind it will
find no obstruction to its way into the heart, where it will find a
fruitful soil in which to germinate and bring forth evil work.
Ques. Does not the word of God say that "from within, out of the heart
of men, proceed evil thoughts," etc.?
Ans. Yes, this is true; but we must consider what kind of heart Jesus is
speaking about. Let us turn to Mark 7. The Pharisees and certain scribes
found fault because they saw some of Jesus' disciples eat bread without
washing their hands; not that their hands were not clean enough to eat
with, but because they did not serve the traditional ceremony, thinking
that thus the hearts of the disciples were defiled, but Jesus explained
that nothing can defile the heart except that which enters into it. Ver.
19. "And he said, That which cometh out of the man, that defileth the
man. For from within, out of the heart of men, proceed evil thoughts,
adulteries, fornication, murders, thefts, covetousness, wickedness,
deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness: all
these evil things come from within, and defile the man."--Verses 20-23.
We see that this is a true picture of the unregenerated heart, which has
no good thing in it. We also see that it is not an evil thought
presented to the mind from without which defileth the man, but it is the
evil thought that comes from within a corrupted heart. There are two
sources of evil thoughts. 1. The devil himself directly. 2. A corrupt,
unregenerate heart, which is a hotbed and nursery of the devil. From
either of these outward sources evil thoughts may be presented to the
mind of a child of God, but from neither can our hearts be defiled if
they are brought into captivity and banished, as will be the case with
every obedient soul.
Ques. Is not every mistake a sin?
Ans. No; there are many mistakes which are not sinful. There is no doubt
that every sin is a serious mistake, but God's people do not make such
mistakes. The word of God teaches what sin is, and if we abide in Christ
we will not commit sin. The scriptural definition of sin will help us to
understand this. "Therefore to him that knoweth to do good, and doeth it
not, to him it is sin."--Jas. 4:17. "All unrighteousness is sin."--1
John 5:17. "When lust hath conceived it bringeth forth sin."--Jas. 1:15.
"Sin is the transgression of the law."--1 John 3:4. "Whosoever abideth
in him sinneth not."--1 John 3:6. Any mistake that would be a violation
of God's law would be a sin, but aside from this, a simple error in
judgment is not a sin. Salvation does not warrant an experience beyond
the probability of error in our human nature, and Christian perfection
is not infallibility.
Ques. Did not Paul say there was sin dwelling in him?
Ans. Yes. This expression we find in Rom. 7:17. The apostle when writing
this chapter was not describing his sanctified condition. It is a
description of his condition when he was in the flesh, or carnal state.
"For when we were in the flesh, the motions of sin, which were by the
law, did work in our members to bring forth fruit unto death."--Ver. 5.
And in Rom. 8:8, 9 he says, "So then they that are in the flesh cannot
please God. But ye are not in the flesh, but in the Spirit, if so be
that the Spirit of God dwell in you." "For the law of the Spirit of life
in Christ Jesus hath made me free from the law of sin and death."--Ver.
2. Paul's condition when under the law is described in the 7th chapter
of Romans. In chapters 6 and 8 he describes the condition of the child
of God under grace.
Ques. But does he not say in Rom. 3:10 that "there is none righteous,
no, not one"?
Ans. Yes. But he was not describing the condition of the child of God
under grace. He refers to the world under the law. No Bible Christian
can conscientiously apply Rom. 3:10-18 to himself.
Ques. How about Solomon, who said, "There is not a just man upon the
earth, that doeth good, and sinneth not"?
Ans. This also was spoken of the condition of the people under the law.
"The law made nothing perfect, but the bringing in of a better hope did
by the which we draw nigh unto God."--Heb. 7:19.
In order to properly apply scripture it is very helpful to always
consider: 1. Who wrote it? 2. When was it written? 3. Of whom or to whom
was it written? In this manner it is easy to determine the meaning of
such scriptures as here have been mentioned and many others, which would
otherwise render it impossible to harmonize the whole word of God. The
two dispensations, the law and grace, are vastly different in many
respects. The first was but the shadow of the second. In the first there
was no power to take away sin, or to change the inward moral condition
of man but in the second there is the power and provision in the
redemption of Christ to save us to the uttermost.
Ques. But did not Paul say of himself when under grace that he kept his
body under and brought it into subjection? Does not this indicate that
his body was yet sinful?
Ans. Let us turn to 1 Cor. 9:25-27. We see here that he makes no
reference to his body being sinful, but tells how he practices
temperance in all things. Like one who prepares himself for a race, in
training himself physically, bringing his body into subjection in
everything, that he may be able to win the prize. In sanctification the
sinful and depraved nature is destroyed, and everything unholy cleansed
out; therefore there are no sinful propensities to be kept down and
under, but all sin is kept out. The sanctified body is not sinful but
holy (1 Cor. 3:17) and is designed for God for the dwelling-place of his
Holy Spirit.
Every propensity and appetite is now restored to its condition of
purity, in which it was created before sin entered into the world, but
yet we are human. Sanctification does not destroy our human nature, but
simply brings it into easy control, with every propensity in harmony
with the design of its Creator. But we are yet in this world and the
creature--our physical nature--is yet subject to vanity.
Satan with all his malicious and crafty devices is lying in wait to
deceive and lead astray. He comes to us and appeals to our physical
nature in many respects, and it is necessary that we keep in a watchful
and prayerful attitude "lest by any means, as the serpent beguiled Eve
through his subtilty, so your minds should be corrupted from the
simplicity that is in Christ."--2 Cor. 11:3. Even through our appetites
would Satan gain the advantage over us, and finally bring us into
bondage, if he were permitted to do so. In this respect the apostle Paul
kept his body under and brought every appetite and propensity into
subjection to serve him, rather than he should serve them, and all his
ransomed powers were bent upon his faithful obedience to the one object
of his existence--the ministry of the gospel.
Ques. Can a person lose the experience of sanctification?
Ans. Yes, it is possible to lose it.
This experience does not place us beyond temptation. It only fortifies
us more strongly against the world, the flesh, and the devil, and
greatly diminishes the probability of falling.
Ques. Does not the word of God teach that "Whosoever abideth in him
sinneth not"; and "Whosoever is born of God doth not commit sin"?
Ans. Yes; this is certainly true. There is no possibility of sinning in
Christ. It is only when a person gets out of Christ that it is possible
to commit sin. The term "born of God" includes both justified and
sanctified. No justified person can commit sin and retain the justified
experience; therefore, no one who is born of God and retains this divine
relationship in him will sin. Everyone who commits sin must do so
outside of this life in God. The apostle John says, "Whosoever sinneth
hath not seen him, neither known him," which signifies that in the act
of committing sin a person gets entirely outside of Christ. In such an
act he has not seen, nor known him. The apostle also says concerning
those who are born of God, that they "cannot sin," because they are
"born of God." This statement agrees with the one just quoted, and
proves that it is not possible to commit sin in Christ; but it does not
infer that it is not possible to get out of Christ and commit sin. The
expression "cannot sin" simply signifies that there is no disposition in
the heart to commit sin. We are constrained by love to him who gave his
life for us, to do nothing to displease him. We have the privilege and
power to displease him if we will, but we have no will to do so. We
"cannot" do it and abide loyal to him. A mother may be requested to take
a weapon and slay her child, but she at once answers, I cannot! Yea, she
can if she will; but the answer would in every case be repeated "I
cannot!" It is not difficult to see why she cannot do such a deed. She
has no disposition to do so, even though she has the power to do it. Her
love for her child renders it impossible so long as that love continues.
Ques. Can a person be restored to this experience of sanctification if
it should be lost?
Ans. Yes, by complying with the conditions; but the same act of sin
which would cause us to lose our experience of sanctification would also
forfeit our justification, and bring us into condemnation. Therefore the
conditions necessary to get back into Christ would be first, repentance
and faith; then by a definite consecration, or a renewal of our
consecration which has been broken, and a definite faith in the
all-cleansing blood of Christ we will be restored to sanctification.
Ques. In case a person shall unfortunately sustain such a loss, how long
would it take to become restored?
Ans. Just as long as it would take to meet the conditions. No one in
such a case should wait an hour, but knowing just what conditions are
required, they should be complied with at once.
Ques. How can we understand the seventh chapter of Romans to harmonize
with the doctrine of holiness?
Ans. From the seventh verse of this chapter the apostle describes his
experience when under the law, before he had been brought into the grace
of God. From the seventh to the fourteenth verse he speaks of his
experience, making use of the past tense. From the fourteenth verse
through the rest of the chapter he makes use of the present tense, but
still continues the description of his past experience.
It is held by holiness opposers that this chapter is a description of
the apostle's experience under grace, and that this is the highest
possible experience attainable in this gospel dispensation. But such an
experience is not consistent with grace at all. If this were all that
grace can do, there would be no encouragement in it for any one to
accept. No sinner could do worse than the experience described here,
except that he might deliberately choose to sin and do everything wrong.
This chapter describes the sinner as having a desire in his mind to do
right but no power within him to carry out his desires, in any respect.
He is awakened to the requirements of the law of God, but finds he is
held fast by another law which holds him with such power as to render
him helpless, utterly helpless, to do anything good. This does not apply
to the justified experience under grace. It applies perfectly to that
under the law, because the Mosaic law had no other power, nor design,
than to awaken the conscience; and this is just what the apostle here
describes concerning himself "For I was alive without the law once: but
when the commandment came, sin revived, and I died."--Rom. 7:9. He died
in trespasses and sin. This was the condition of all men under the law,
and this is where grace found the world. "Now we know that what things
soever the law saith, it saith to them who are under the law that every
mouth may be stopped, and all the world may become guilty before
God."--Rom. 3:19.
Ques. Is every child at birth sinful by nature?
Ans. The race of mankind has descended from Adam through Seth, who was
born not in the image of God as Adam and Eve were created, but in the
image and after the likeness of Adam as he was after the fall. It is
evident that our first parents lost the image of God through their
disobedience, and it is also evident that this image of God has never
been regained through the first Adam. The word of God plainly teaches
that Christ, the second Adam, is the image of God, and by the power of
his redemption grace, he will restore this image to every son and
daughter of Adam's race who will meet the conditions for the same. The
first Adam is depraved and a sad failure. He has no power within himself
to change his moral condition. The second Adam (Christ) is a glorious
success. He possesses all the moral characteristics of purity and
holiness that the first Adam did before the fall, and also has the power
to impart this image of God to all who come to him.
The image of Adam is entailed upon the race through the fall, and
evidently, though mysteriously, affects mankind through the natural law
of generation. The image of God is provided for the race through
redemption in Christ, and is imparted to each individual through the
divine law of regeneration and its accompanying grace. It is compatible
with the word of God, with reason, and with observation, that every
child born into this world through the natural law of generation, very
early in life in a greater or lesser degree manifests some of the
characteristics of this image of Adam. Just how, when, and where the
child partakes of this nature would be a subject of conjecture and
speculation. The psalmist says he was conceived in sin and shapen in
iniquity (See Psa. 51:5.) and according to the condition of the
unregenerate world this is as true today as it was in the days of David.
The innocent child, of course, is not accountable for this inward
condition of its nature, but as it grows to the age of accountability it
becomes an easy prey to the powers of sin because of this condition.
While innocent, it is unquestionably acceptable in the sight of God and
comes under the provisions of the redemption of Christ unconditionally:
for "sin is not imputed where there is no law."--Rom. 5:13. The apostle
says "I was alive without the law once; but when the commandment came,
sin revived, and I died."--Rom. 7:9. He no doubt had reference to the
innocent period of his life. The principle of sin was in his nature, but
"without the law sin was dead"; it had no power to bring him into
condemnation. As soon, however, as he became able to know what the law
required of him, sin revived and made him a transgressor by causing him
to disobey the commands of God. There is no room to question the fact
that sin was in his nature; for he plainly states it so, and the
expression, "sin revived" indicates that it had been in him during the
period of his innocent state.